The Meaning of the Capping Ceremony

凡人之所以為人者，禮義也。禮義之始，在於正容體、齊顏色、順辭令。容體正、顏色齊、辭令順而後禮義備，以正君臣、親父子、和長幼，君臣正、父子親、長幼和而後禮義立。故冠而後服備，服備而後容體正、顏色齊、辭令順。故曰：冠者禮之始也。

That by which a person becomes a person lies in ritual and righteousness. The beginning of ritual and righteousness lies in correcting one's bearing and body, ordering one's expression, and making one's speech gentle and compliant. When bearing and body are correct, expression is ordered, and speech is gentle and compliant, then ritual and righteousness are complete, and they are used to rectify the relation of ruler and minister, make father and son close, and bring harmony between old and young. When ruler and minister are rectified, father and son are close, and old and young are in harmony, then ritual and righteousness are established. Therefore the capping ceremony is performed and then the dress is complete; when the dress is complete, then bearing and body are correct, expression is ordered, and speech is gentle and compliant. So it is said: the cap is the beginning of ritual.

是故古者聖王重冠。古者冠禮，筮日筮賓，所以敬冠事，敬冠事所以重禮，重禮所以為國本也。故冠於阼，以著代也。醮於客位，三加彌尊，加有成也。已冠而字之，成人之道也。見於母，母拜之，見於兄弟，兄弟拜之，成人而與為禮也。玄冠玄端，奠摯於君，遂以摯見於鄉大夫、鄉先生，以成人見也。成人之者，將責成人禮焉也。責成人禮焉者，將責為人子、為人弟、為人臣．為人少者之禮行焉。將責四者之行於人，其禮可不重與？故孝弟忠順之行立而後可以為人，可以為人而後可以治人也。故聖王重禮。故曰冠者禮之始也，嘉事之重者也。是故古者重冠，重冠故行之於廟。行之於廟者，所以尊重事，尊重事而不敢擅重事。不敢擅重事，所以自卑而尊先祖也。

Therefore the former sage kings valued the capping ceremony. In the ancient capping ceremony, the day was divined and the guest was divined, to show reverence for the matter of the cap; reverence for the capping matter was used to value ritual; valuing ritual was used to make it the root of the state. So the capping was held at the eastern steps, to show that the son would take his father's place. The ceremonial drink was offered at the guest's place, and the cap was put on three times, each higher in honor, to show that the capped youth had attained something. After the capping he is given a style name, which is the way of an adult. In seeing his mother, his mother bows to him; in seeing his brothers, his brothers bow to him, for he has become an adult and they deal with him by ritual. He wears the dark cap and dark ceremonial robe, presents the gift to the ruler, and then with the gift visits the great officers and elders of the district, appearing before them as an adult. To make him an adult is to hold him to the ritual duties of an adult. To hold him to the ritual duties of an adult is to hold him to practicing in his person the rites of being a son, a younger brother, a minister, and a younger man. To require these four kinds of conduct of someone, can ritual be anything but valued? So when the conduct of filial piety, brotherly respect, loyalty and compliance is established, one can then be a person, and being a person one can then govern others. So the sage kings valued ritual. So it is said that the capping is the beginning of ritual and is valued among auspicious matters. Therefore the ancients valued the capping, and because they valued it they held it in the temple. Holding it in the temple was to honor the matter; honoring the matter, one does not dare to act on one's own authority in such a weighty matter. Not daring to act on one's own authority in a weighty matter is to humble oneself and honor the ancestors.

昏禮者，將合二姓之好，上以事宗廟而下以繼後世也，故君子重之。是以昏禮納采，問名，納吉，納徵，請期，皆主人筵几於廟，而拜迎於門外。入，揖讓而升，聽命於廟，所以敬慎重正昏禮也。

The marriage rite is about to unite the goodwill of two surnames, to serve the ancestral temple above and continue the generations below, so the gentleman values it. Hence in the marriage rite the proposal, the asking of the name, the divination result, the betrothal gifts, and the request for the date are all done with the host spreading mats and tables in the temple and bowing in welcome outside the gate. They enter, bow and yield as they go up the hall, and hear the command in the temple, in order to show reverence, care and solemnity, and to rectify the marriage rite.

父親醮子而命之迎，男先於女也。子承命以迎，主人筵几於廟，而拜迎於門外，婿執鴈入，揖讓升堂，再拜奠鴈，蓋親受之於父母也。降出，御婦車，而婿授綏，御輪三週，先俟於門外。婦至，婿揖婦以入，共牢而食，合巹而酳，所以合體，同尊卑，以親之也。

The father in person offers the ceremonial drink to the son and commands him to go to receive the bride, so the man goes before the woman. The son receives the command and goes to receive her; the host spreads mats and tables in the temple and bows in welcome outside the gate. The bridegroom, carrying a wild goose, enters, bows and yields as he goes up the hall, bows twice and sets down the goose; this is probably as receiving her in person from her parents. Going down and out, he drives the woman's carriage and hands her the strap; the carriage wheels turn three times and he goes first to wait outside the gate. When the woman arrives, the bridegroom bows to her and lets her enter. They share one portion of the sacrificial meat and drink from a gourd split in two halves, in order to become one body, with equal honor, and to be close with her.

敬慎重正而後親之，禮之大體，而所以成男女之別而立夫婦之義也。男女有別而後夫婦有義，夫婦有義而後父子有親，父子有親而後君臣有正。故曰：昏禮者，禮之本也。

Reverence, care, solemnity and rectitude, and only then closeness: this is the main body of ritual, and is also how the distinction between man and woman is made and the righteousness between husband and wife established. When man and woman have distinction, husband and wife have righteousness; when husband and wife have righteousness, father and son have affection; when father and son have affection, ruler and minister have rectitude. So it is said: the marriage rite is the root of ritual.

夫禮始於冠，本於昏，重於喪祭，尊於朝聘，和於射鄉。此禮之大體也。

Ritual begins with the capping, takes marriage as its root, values mourning and sacrifice as weighty, treats court audiences and visits as honorable, and takes the archery and district drinking as harmonious. This is the main body of ritual.

夙興，婦沐浴以俟見。質明，贊見婦於舅姑，執笲，棗栗段修以見，贊醴婦，婦祭脯醢，祭醴，成婦禮也。舅姑入室，婦以特豚饋，明婦順也。厥明，舅姑共饗婦，以一獻之禮奠酬。舅姑先降自西階，婦降自阼階，以著代也。

Rising early, the bride bathes and waits to be presented. When it is bright, the attendant leads the bride to see her parents-in-law, carrying a basket with jujubes, chestnuts, and strips of dried meat as gifts. The attendant offers the bride the sweet wine, and the bride sacrifices with the dried meat and pickles and sacrifices with the sweet wine; this completes the rite of becoming a wife. The parents-in-law enter the room, and the bride serves them a meal with a small pig, to show the compliance of a wife. The next day, the parents-in-law together entertain the bride, with the rite of one offering of wine in return. The parents-in-law descend first by the west steps, and the bride descends by the east steps, to show that she takes their place.

成婦禮，明婦順，又申之以著代，所以重責婦順焉也。婦順者，順於舅姑，和於室人，而後當於夫，以成絲麻布帛之事，以審守委積蓋藏。是故婦順備而後內和理，內和理而後家可長久也，故聖王重之。

The rite of completing the bride, the showing of a wife's compliance, and again the making clear of the succession are used to lay greater weight on the duty of compliance. A wife's compliance means obeying her parents-in-law and living in harmony with those in the household, and so suiting her husband, in order to complete the work of silk, hemp, cloth and fabric, and to carefully guard what is stored and accumulated. So when a wife's compliance is complete, the household is harmonious and orderly; when the household is harmonious and orderly, the family can last long, so the sage kings valued it.

是以古者婦人先嫁三月，祖廟未毀，教於公宮，祖廟既毀，教於宗室。教以婦德，婦言，婦容，婦功。教成祭之，牲用魚，芼之以蘋藻，所以成婦順也。

So in ancient times, for three months before a woman married, if the ancestral temple was not yet torn down she was taught in the ducal palace; if it was torn down, she was taught in the clan hall. She was taught womanly virtue, womanly speech, womanly appearance and womanly work. When the teaching was completed, a sacrifice was offered, with fish as the sacrificial animal and duckweed and pondweed as the soup vegetables, to complete the wife's compliance.

古者天子後立六宮、三夫人、九嬪、二十七世婦、八十一御妻以聽天下之內治，以明章婦順，故天下內和而家理。天子立六官、三公、九卿、二十七大夫、八十一元士以聽天下之外治，以明章天下之男教，故外和而國治。故曰：天子聽男教，後聽女順；天子理陽道，後治陰德；天子聽外治，後聽內職。教順成俗，外內和順，國家理治，此之謂盛德。

In ancient times the Son of Heaven's queen set up six palaces, three consorts, nine ladies, twenty-seven junior ladies and eighty-one imperial wives, in order to hear the inner governance of the world, to show and commend the compliance of wives, so that the world was harmonious within and the families were in order. The Son of Heaven set up six offices, three dukes, nine ministers, twenty-seven great officers and eighty-one principal gentlemen, in order to hear the outer governance of the world, to show and commend the teaching of men in the world, so that outside there was harmony and the state was in order. So it is said: the Son of Heaven attends to the teaching of men and the queen attends to the compliance of women; the Son of Heaven governs the way of yang and the queen governs the virtue of yin; the Son of Heaven attends to external governance and the queen attends to internal duties. Teaching and transformation follow and form customs, inside and outside are in harmony, and the state is in order; this is called abundant virtue.

是故男教不修，陽事不得，適見於天，日為之食。婦順不修，陰事不得，適見於天，月為之食。是故日食則天子素服而修六官之職，蕩天下之陽事，月食則後素服而修六宮之職，蕩天下之陰事。故天子之與後猶日之與月、陰之與陽，相須而後成者也。天子修男教，父道也；後修女順，母道也。故曰：天子之與後猶父之與母也。故為天王服斬衰，服父之義也；為後服資衰，服母之義也。

So if the teaching of men is not cultivated and the affairs of yang are not rightly handled, Heaven shows its rebuke, and the sun is eclipsed. If the compliance of women is not cultivated and the affairs of yin are not rightly handled, Heaven shows its rebuke, and the moon is eclipsed. So at a solar eclipse the Son of Heaven dresses in plain clothes and puts in order the duties of the six offices, washing away the affairs of yang in the world; at a lunar eclipse the queen dresses in plain clothes and puts in order the duties of the six palaces, washing away the affairs of yin in the world. So the Son of Heaven and the queen are like the sun and moon, yin and yang, each waiting on the other to be complete. The Son of Heaven cultivating the teaching of men is the way of the father; the queen cultivating the compliance of women is the way of the mother. So it is said: the Son of Heaven and the queen are like father and mother. So one wears the heaviest mourning for the Heavenly King, which is the righteousness of mourning a father, and mourning of the second grade for the queen (the original has 'zi'), which is the righteousness of mourning a mother.

鄉飲酒之義，主人拜迎賓於庠門之外，入，三揖而後至階，三讓而後升，所以致尊讓也。盥洗揚觶，所以致絜也。拜至，拜洗，拜受，拜送，拜既，所以致敬也。尊讓絜敬也者，君子之所以相接也。君子尊讓則不爭，絜敬則不慢，不慢不爭，則遠於鬥辨矣，不鬥辨則無暴亂之禍矣，斯君子所以免於人禍也。故聖人制之以道。

The meaning of the district drinking ceremony: the host bows in welcome to the guest outside the gate of the school, they enter, bow three times and then come to the steps, yield three times and then ascend the hall, in order to express honor and deference. He washes his hands and raises the goblet, to express cleanliness. Bowing on arrival, bowing for the washing, bowing to receive, bowing to send, and bowing at the end express reverence. Honor and deference, cleanliness and reverence are what gentlemen use in receiving one another. If gentlemen are honoring and deferential they do not quarrel; if they are clean and reverent they are not careless; being neither careless nor quarrelsome, they keep far from fights and disputes; and without fights and disputes there is no misfortune of violence and disorder. This is how a gentleman avoids disaster from others. So the sages used the Way to establish it.

鄉人，士君子，尊於房中之間，賓主共之也。尊有玄酒，貴其質也。羞出自東房，主人共之也。洗當東榮，主人之所以自絜而以事賓也。

For the villagers and gentlemen, the wine vessel is set between the rooms and shared by guest and host. The vessel holds plain water, to value its simplicity. The savories come out from the east room, provided by the host. The basin is placed facing the eastern eaves, with which the host cleanses himself to serve the guest.

賓主象天地也，介僎象陰陽也，三賓象三光也，讓之三也象月之三日而成魄也，四面之坐象四時也。天地嚴凝之氣始於西南而盛於西北，此天地之尊嚴氣也，此天地之義氣也。天地溫厚之氣始於東北而盛於東南，此天地之盛德氣也，此天地之仁氣也。主人者尊賓，故坐賓於西北，而坐介於西南以輔賓。賓者，接人以義者也，故坐於西北。主人者，接人以德厚者也，故坐於東南，而坐僎於東北以輔主人也。仁義接，賓主有事，俎豆有數，曰聖。聖立而將之以敬，曰禮。禮以體長幼，曰德。德也者，得於身也。故曰：古之學術道者，將以得身也。是故聖人務焉。

Guest and host symbolize Heaven and Earth; the assistant guest and the Zun symbolize yin and yang; the three guests symbolize the three lights; the three yieldings symbolize the moon forming its dark side in three days; and the seating on four sides symbolizes the four seasons. The stern, congealing energy of Heaven and Earth begins in the southwest and is strongest in the northwest; this is the stern energy of Heaven and Earth, and is the energy of their righteousness. The warm, generous energy of Heaven and Earth begins in the northeast and is strongest in the southeast; this is the energy of the abundant virtue of Heaven and Earth, and is the energy of their benevolence. The host honors the guest, so he seats the guest in the northwest and the assistant guest in the southwest to help the guest. The guest receives people with righteousness, so he sits in the northwest. The host receives people with generous virtue, so he sits in the southeast, and has the Zun sit in the northeast to help the host. Where benevolence and righteousness meet, guest and host have their tasks, and the stands and vessels have their numbers, it is called sagehood. When sagehood is established and carried out with reverence, it is called ritual. Ritual is used to discern old and young, and it is called virtue. Virtue is what is gained in oneself. So it is said: in ancient times those who learned the Way and the arts did so in order to gain it in themselves. So the sages devoted themselves to this.

祭薦，祭酒，敬禮也。嚌肺，嘗禮也。啐酒，成禮也。於席末，言是席之正，非專為飲食也，為行禮也，此所以貴禮而賤財也。卒觶致實於西階上，言是席之上，非專為飲食也，此先禮而後財之義也。先禮而後財，則民作敬讓而不爭矣。

Offering the food and offering the wine are rites of reverence. Tasting the lungs is a rite of tasting. Taking a small sip of wine completes the rite. Being at the end of the mat means that the true business of this feast is not food and drink alone but the practice of ritual, and this is to value ritual and think lightly of goods. Draining the cup on the west steps means that this feast is not for food and drink alone, and this is the meaning of putting ritual first and goods after. When ritual comes first and goods after, the people rise to reverence and deference and do not quarrel.

鄉飲酒之禮，六十者坐，五十者立侍，以聽政役，所以明尊長也。六十者三豆，七十者四豆，八十者五豆，九十者六豆，所以明養老也。民知尊長養老，而後乃能入孝弟。民入孝弟，出尊長養老，而後成教，成教而後國可安也。君子之所謂孝者，非家至而日見之也，合諸鄉射，教之鄉飲酒之禮，而孝弟之行立矣。

The rite of the district drinking: those aged sixty sit, and those aged fifty stand in attendance, to listen for orders on government service, in order to show respect for elders. Those aged sixty have three dishes, those aged seventy four, those aged eighty five, and those aged ninety six, in order to show the support of the aged. When the people know to honor elders and support the aged, they can enter into filial piety and brotherly respect. When the people enter into filial piety and brotherly respect, and go out honoring elders and supporting the aged, then teaching is accomplished, and when teaching is accomplished the state can be at peace. What the gentleman calls filial piety is not visiting every household and seeing them every day, but assembling them at the district archery and teaching them the rite of the district drinking, so that the conduct of filial piety and brotherly respect is established.

孔子曰：吾觀於鄉而知王道之易易也。

Confucius said: When I observe the district drinking ceremony, I know that the kingly way is very easy.

主人親速賓及介，而眾賓自從之。至於門外，主人拜賓及介，而眾賓自入。貴賤之義別矣。

The host in person invites the guest and the assistant guest, and the other guests follow of their own accord. On reaching the outside of the gate, the host bows to the guest and the assistant guest, and the other guests go in by themselves. Thus the righteousness of noble and humble is distinguished.

三揖至於階，三讓以賓升，拜至獻酬辭讓之節繁，及介，省矣。至於眾賓，升受，坐祭，立飲，不酢而降，隆殺之義別矣。

Three bows to the steps and three yieldings to let the guest ascend the hall, with bowing on arrival, offering and returning the cup, and declining and yielding: the ceremonial steps are many. By the time it comes to the assistant guest they are reduced. By the time it comes to the other guests, they ascend and receive, sit and sacrifice, stand and drink, and go down without returning the toast. Thus the righteousness of what is grand and what is reduced is distinguished.

工入，升歌三終，主人獻之。笙入三終，主人獻之。間歌三終，合樂三終，工告樂備，遂出，一人揚觶，乃立司正焉，知其能和樂而不流也。

The musicians enter, ascend the hall and sing three pieces, and the host offers wine. The mouth-organ players enter and play three pieces, and the host offers wine. They sing in alternation for three pieces and play together for three pieces, and the musicians report that the music is complete, and then go out. One person raises a cup and a supervisor of the feast is appointed, showing that they can be harmonious and joyful without becoming dissolute.

賓酬主人，主人酬介，介酬眾賓。少長以齒，終於沃洗者焉，知其能弟長而無遺矣。

The guest toasts the host, the host toasts the assistant guest, and the assistant guest toasts the other guests. Younger and older are served in order of age, down to the one who pours water to wash the cups, showing that they can take care of all, younger brothers and elders alike, without omission.

降說屨升坐，修爵無數，飲酒之節，朝不廢朝，莫不廢夕。賓出，主人拜送，節文終遂焉，知其能安燕而不亂也。

They go down the hall, take off their shoes, and ascend again to sit, and the passing of cups has no fixed number. The measure of drinking is that in the morning it does not interfere with court business and in the evening it does not interfere with evening duties. When the guests leave, the host bows and sees them off, and the rite and its forms are concluded, showing that they can be at ease in feasting without disorder.

貴賤明，隆殺辨，和樂而不流，弟長而無遺，安燕而不亂，此五行者，足以正身安國矣，彼國安而天下安。故曰：吾觀於鄉而知王道之易易也。

Noble and lowly are made clear, the heavy and the light are distinguished, they are harmonious and joyful without dissolution, younger and elder alike are cared for without omission, and they are at ease in feasting without disorder; these five are enough to set oneself right and bring peace to the state, and when the state is at peace the world is at peace. So it is said: I observe the district drinking ritual and know that the kingly way is very easy.

鄉飲酒之義，立賓以象天，立主以象地，設介僎以象日月，立三賓以象三光。古之制禮也，經之以天地，紀之以日月，參之以三光，政教之本也。

The meaning of the district drinking ritual: the setting up of the guest symbolizes Heaven, the setting up of the host symbolizes Earth, the placing of the assistant and the attendant symbolizes the sun and moon, and the setting up of the three guests symbolizes the three lights. In ancient times the rites were set up using Heaven and Earth as the warp, the sun and moon as the thread of record, and the three lights as the checking measure, and they are the root of government and instruction.

亨狗於東方，祖陽氣之發於東方也。洗之在阼，其水在洗東，祖天地之左海也。尊有玄酒，教民不忘本也。

A dog is boiled on the east, following the way that yang breath comes out from the east. The washing basin is placed at the eastern steps and the water to the east of the basin, following the way that the left of Heaven and Earth is the sea. The wine vessel has dark liquor, to teach the people not to forget the root.

賓必南鄉。東方者春，春之為言蠢也，產萬物者，聖也。南方者夏，夏之為言假也，養之長之假之，仁也。西方者秋，秋之為言愁也，愁之以時察，守義者也。北方者冬，冬之為言中也，中者，藏也。是以天子之立也，左聖，鄉仁，右義，偝藏也。

The guest must face south. The east is spring; spring means stirring, producing the myriad things, and is sagehood. The south is summer; summer means great, nurturing and enlarging and making things great, and is benevolence. The west is autumn; autumn means gathering in, gathering and examining in due season, and is the keeping of righteousness. The north is winter; winter means the center, and the center is storing. So when the Son of Heaven stands, on his left is sagehood, he faces benevolence, on his right is righteousness, and his back is to storing.

介必東鄉，介賓主也。主人必居東方，東方者春，春之為言蠢也，產萬物者也。主人者造之，產萬物者也。月者三日則成魄，三月則成時，是以禮有三讓。建國必立三卿，三賓者，政教之本，禮之大參也。

The assistant must face east, placed between guest and host. The host must be in the east. The east is spring; spring means stirring, which produces the myriad things. The host creates it and produces the myriad things. The moon forms its dark part in three days and the season forms in three months, so ritual has three yieldings. In founding a state one must set up three ministers. The three guests are the root of government and instruction and the great checking measure of ritual.

古者諸侯之射也，必先行燕禮；卿大夫士之射也，必先行鄉飲酒之禮。故燕禮者，所以明君臣之義也；鄉飲酒之禮者，所以明長幼之序也。

In ancient times, when the feudal lords held an archery contest, they must first hold a feast; when ministers, grandees and scholars held an archery contest, they must first perform the district drinking ritual. So the feast ritual is used to make clear the righteousness between ruler and minister; the district drinking ritual is used to make clear the order of old and young.

故射者，進退周還必中禮，內志正，外體直，然後持弓矢審固。持弓矢審固，然後可以言中。此可以觀德行矣。

So the archer's advancing, retreating and turning must accord with ritual, with the inner will upright and the outer body straight, and only then does he hold the bow and arrow firmly and take aim. When he holds the bow and arrow firmly and takes aim, he can then be spoken of as hitting the mark. From this one can observe his virtue.

其節，天子以騶虞為節，諸侯以狸首為節，卿大夫以採蘋為節，士以采蘩為節。騶虞者，樂官備也；狸首者，樂會時也；採蘋者，樂循法也；采蘩者，樂不失職也。是故天子以備官為節，諸侯以時會天子為節，卿大夫以循法為節，士以不失職為節。故明乎其節之志，以不失其事，則功成而德行立。德行立，則無暴亂之禍矣。功成則國安。故曰：射者，所以觀盛德也。

As for the rhythm: the Son of Heaven uses the Zou Yu as the measure, the feudal lords use the Li Shou, ministers and grandees use the Cai Pin, and scholars use the Cai Fan. The Zou Yu rejoices in the completeness of officials. The Li Shou rejoices in meeting at the proper time. The Cai Pin rejoices in following the law. The Cai Fan rejoices in not neglecting one's duties. So the Son of Heaven takes the full complement of officials as his measure, the feudal lords take attending the Son of Heaven's court at the proper time as their measure, ministers and grandees take following the law as their measure, and scholars take not neglecting their duties as their measure. So when one understands the aim of the measure and does not lose his task, then his achievements are completed and his virtue is established. When virtue is established, there is no calamity of violence and disorder. When achievements are completed, the state is at peace. So it is said: archery is used to observe abundant virtue.

是故古者天子以射選諸侯、卿、大夫、士。射者，男子之事也，因而飾之以禮樂也。故事之盡禮樂而可數為以立德行者莫若射，故聖王務焉。

So in ancient times the Son of Heaven used archery to select feudal lords, ministers, grandees and scholars. Archery is the business of men, and so it is adorned with ritual and music. So of affairs that can fully embody ritual and music and can be used repeatedly to establish virtue, none compares with archery, so the sage kings devoted themselves to it.

是故古者天子之制，諸侯歲獻貢士於天子，天子試之於射宮。其容體比於禮，其節比於樂，而中多者，得與於祭。其容體不比於禮，其節不比於樂，而中少者，不得與於祭。數與於祭而君有慶，數不與於祭而君有讓。數有慶而益地，數有讓而削地。故曰：射者，射為諸侯也。是以諸侯君臣盡志於射，以習禮樂。夫君臣習禮樂而以流亡者，未之有也。

So in the ancient system of the Son of Heaven: each year the feudal lords presented selected scholars to the Son of Heaven, and the Son of Heaven tested them in the archery hall. Those whose bearing accorded with ritual and whose rhythm accorded with music, and who hit the mark many times, were allowed to take part in the sacrifices. Those whose bearing did not accord with ritual and whose rhythm did not accord with music, and who hit the mark few times, were not allowed to take part in the sacrifices. When one often took part in the sacrifices, the ruler had commendation and reward; when one often did not take part, the ruler had reproof and rebuke. With frequent rewards, land was added; with frequent rebukes, land was cut. So it is said: archery is shooting in order to become a feudal lord. Therefore the feudal lords and their ministers devoted themselves wholeheartedly to archery in order to practice ritual and music. That rulers and ministers who practiced ritual and music in this way were thereby driven into exile has never happened.

故詩曰：“曾孫侯氏，四正具舉。大夫君子，凡以庶士，小大莫處，御於君所。以燕以射，則燕則譽。”言君臣相與盡志於射，以習禮樂，則安則譽也。是以天子制之，而諸侯務焉。此天子之所以養諸侯而兵不用，諸侯自為正之具也。

So the Book of Songs says: "The marquis, great-grandson, performed all four rites correctly. Grandees and noble men, and all the scholars, great and small had no rest and attended on the lord. They feasted and they shot, with both ease and honor." This says that ruler and ministers devoted themselves wholeheartedly to archery to practice ritual and music, and so they had ease and honor. Therefore the Son of Heaven established it and the feudal lords devoted themselves to it. This is the instrument by which the Son of Heaven nurtures the feudal lords without using arms, and by which the feudal lords set themselves right.

孔子射於矍相之圃，蓋觀者如堵牆，射至於司馬，使子路執弓矢出延射，曰：“賁軍之將，亡國之大夫，與為人後者，不入，其餘皆入。”蓋去者半，入者半。又使公罔之裘序點揚觶而語。公罔之裘揚觶而語曰：“幼壯孝弟，耆耋好禮，不從流俗，修身以俟死者，不在此位也。”蓋去者半，處者半。序點又揚觶而語曰：“好學不倦，好禮不變，旄期稱道不亂者，不在此位也。”蓋勤有存者。

Confucius was shooting in the orchard of Jue Xiang, and the onlookers stood like a wall. When the shooting reached the stage of the Master of Horse, he had Zilu carry a bow and arrows out to invite the archers, saying: "Generals who lost a battle, grandees who lost their states, and those who are heirs to another's line shall not enter; all others may enter." Probably half left and half entered. He then had Gongwang Zhiqiu and Xu Dian raise cups and speak. Gongwang Zhiqiu raised the cup and said: "Those who in youth and prime were filial and respectful, in old age loved ritual, did not follow the vulgar, and cultivated themselves while awaiting death, may not stay in this seat." Probably half left and half stayed. Xu Dian raised the cup again and said: "Those who love learning without tiring, love ritual without changing, and at eighty or ninety still speak of the Way without confusion, may not stay in this seat." Probably the diligent ones remained.

射之為言者，繹也。或曰：舍也。繹者，各繹己之志也。故心平體正，持弓矢審固。持弓矢審固，則射中矣。故曰：為人父者，以為父鵠；為人子者，以為子鵠；為人君者，以為君鵠；為人臣者，以為臣鵠。故射者各射己之鵠。故天子之大射，謂之射侯。射侯者，射為諸侯也。射中則得為諸侯，射不中則不得為諸侯。

The word for archery means to trace out. Some say it means to release. To trace out is for each to trace out his own aim. So when the heart is level and the body is straight, one holds the bow and arrow firmly and takes aim. When one holds the bow and arrow firmly and takes aim, one hits the mark. So it is said: a father takes it as the target of a father; a son takes it as the target of a son; a ruler takes it as the target of a ruler; a minister takes it as the target of a minister. So each archer shoots at his own target. So the Son of Heaven's great archery is called shooting the marquis target. Shooting the marquis target is shooting in order to become a feudal lord. If one hits, one can become a feudal lord; if one does not hit, one cannot become a feudal lord.

天子將祭，必先習射於澤。澤者，所以擇士也。已射於澤，而後射於射宮。射中者得與於祭，不中者不得與於祭。不得與於祭者有讓，削以地。得與於祭者有慶，益以地。進爵絀地是也。

When the Son of Heaven is about to sacrifice, he must first practice archery at the Marsh Hall. The marsh is where scholars are selected. After shooting at the Marsh Hall, they then shoot at the Archery Hall. Those who hit are allowed to take part in the sacrifice; those who do not hit are not allowed to take part. Those not allowed to take part are reproved and their land is cut. Those allowed to take part are rewarded and their land is increased. This is how rank is advanced and land is cut.

故男子生桑弧蓬矢六，以射天地四方。天地四方者，男子之所有事也。故必先有志於其所有事，然後敢用谷也。飯食之謂也。

So when a boy is born, six arrows of mulberry bow and fleabane shaft are used to shoot toward Heaven, Earth and the four directions. Heaven, Earth and the four directions are the sphere of all that a man has to do. So he must first set his will on what he ought to do, and only then dare to eat grain. This speaks of being fed.

射者，仁之道也。射求正諸己，己正而後發，發而不中，則不怨勝己者，反求諸己而已矣。孔子曰：“君子無所爭？必也射乎！揖讓而升，下而飲，其爭也君子。”

Archery is the Way of benevolence. Archery requires setting oneself right; when oneself is right, then one shoots; if one shoots and misses, one does not resent those who beat one, but only turns inward and seeks the fault in oneself. Confucius said: "Does the noble man have nothing to contend over? Surely it is archery! He bows and yields as he ascends the hall, comes down and drinks, and such contention is the contention of a noble man."

孔子曰：“射者何以射？何以聽？循聲而發，發而不失正鵠者，其唯賢者乎？若夫不肖之人，則彼將安能以中？”詩云：“發彼有的，以祈爾爵。”祈，求也，求中以辭爵也。酒者，所以養老也，所以養病也。求中以辭爵者，辭養也。

Confucius said: "By what does the archer shoot? By what does he listen? Shooting in accord with the sound and releasing without losing the target, perhaps only a worthy man can do this? As for an unworthy man, how could he hit?" The Book of Songs says: "Shoot at that bull's-eye, to seek your cup." 'Seek' means to ask; one seeks to hit in order to avoid the penalty cup. Wine is used to nourish the aged and to nourish the sick. To seek to hit in order to decline the penalty cup is to decline being nourished.

古者周天子之官，有庶子官。庶子官職諸侯卿大夫士之庶子之卒，掌其戒令，與其教治，別其等，正其位。國有大事，則率國子而致於大子，唯所用之。若有甲兵之事，則授之以車甲，合其卒伍，置其有司，以軍法治之，司馬弗正。凡國之政事，國子存遊卒，使之修德學道。春合諸學，秋合諸射，以考其藝而進退之。

In ancient times the officials of the Zhou Son of Heaven included the officials of the secondary sons. These officials were in charge of the deputy troops formed from the secondary sons of feudal lords, ministers, grandees and scholars, managed their rules and instruction, distinguished their ranks and set right their positions. When the state had a major affair, they led the sons of the state to the crown prince, to be used as he saw fit. If there was a military matter, they gave them carriages and armor, assembled the ranks, appointed officers, and governed them by military law, and the Master of Horse did not conscript them. In all matters of state government the sons of the state stayed among the wandering troops, and they were made to cultivate virtue and study the Way. In spring they gathered at the school, in autumn they gathered at archery, in order to test their skills and promote or dismiss them.

諸侯燕禮之義，君立阼階之東南，南鄉爾。卿大夫皆少進，定位也。君席阼階之上，居主位也。君獨升立席上，西面特立，莫敢適之義也。

The meaning of the feast ritual of the feudal lords: the ruler stands at the southeast of the eastern steps, facing south and close to them. The ministers and grandees all step forward slightly, fixing their positions. The ruler's mat is above the eastern steps, in the host's position. The ruler alone ascends and stands on his mat, facing west and standing alone, which is the principle that no one dares to match him.

設賓主，飲酒之禮也。使宰夫為獻主，臣莫敢與君亢禮也。不以公卿為賓，而以大夫為賓，為疑也，明嫌之義也。賓入中庭，君降一等而揖之，禮之也。

The setting up of guest and host is the ritual of drinking. Having the chief steward act as the host who offers wine is because a minister dare not perform the rite as an equal of the ruler. Not using a duke or minister as guest but using a grandee is because of the risk of suspicion, to show the principle of avoiding suspicion. When the guest enters the central courtyard, the ruler descends one step to bow to him, as courtesy to him.

君舉旅於賓，及君所賜爵，皆降再拜稽首。升成拜，明臣禮也。君荅拜之，禮無不荅，明君上之禮也。臣下竭力盡能以立功於國，君必報之以爵祿，故臣下皆務竭力盡能以立功，是以國安而君寧。禮無不荅，言上之不虛取於下也。上必明正道以道民，民道之而有功，然後取其什一。故上用足而下不匱也，是以上下和親而不相怨也。和寧，禮之用也，此君臣上下之大義也。故曰：燕禮者，所以明君臣之義也。

When the ruler offers the round of toasts to the guest, and for the cup the ruler bestows, all descend from the hall and bow twice with the head to the ground. Ascending the hall to complete the bow shows the minister's ritual. The ruler returns the bow, and there is no ritual not returned, showing the ritual of the one above. When ministers exert their strength and exhaust their ability to achieve merit in the state, the ruler must repay them with rank and salary; so ministers all strive to exert their strength and exhaust their ability to achieve merit, and therefore the state is at peace and the ruler at ease. That no ritual is not returned means that those above do not take from those below for nothing. Those above must make clear the correct Way to guide the people, and when the people follow it and achieve merit, then one takes one tenth. So there is sufficient expense above and no shortage below, and so high and low are harmonious and close and do not resent each other. Harmony and peace are the use of ritual; this is the great principle of ruler and minister, high and low. So it is said: the feast ritual is used to make clear the righteousness between ruler and minister.

席，小卿次上卿，大夫次小卿，士庶子以次就位於下。獻君，君舉旅行酬，而後獻卿。卿舉旅行酬，而後獻大夫。大夫舉旅行酬，而後獻士。士舉旅行酬，而後獻庶子。俎豆，牲體，薦羞，皆有等差，所以明貴賤也。

Seating: the lesser ministers follow the senior ministers, the grandees follow the lesser ministers, and scholars and secondary sons take their places below in order. Wine is offered to the ruler, who lifts the cup and passes the round, and then offers it to the ministers. The ministers lift the cup and pass the round, and then offer it to the grandees. The grandees lift the cup and pass the round, and then offer it to the scholars. The scholars lift the cup and pass the round, and then offer it to the secondary sons. The trays and stands, the parts of the victim, and the offered dishes all have gradations, to show noble and lowly.